Part 1 (2/2)
Sundry of them lodged in my kitchen all night, and sometimes when I have awaked about two or three o'clock in the morning, a torrent of sacred harmony poured into my chamber, and carried my mind away to heaven. In this seraphic exercise, some of them spend almost the whole night. I wish, sir, you and their other benefactors could hear any of these sacred concerts. I am persuaded it would surprise and please you more than an oratorio or St. Cecilia's day.” Mr. Davies afterwards adds, that two Sabbaths before, he had the pleasure of seeing forty of them around the table of the Lord, all of whom made a credible profession of Christianity, and several of them with unusual evidence of sincerity; and that he believed there were more than a thousand negroes who attended upon his ministry at the different places where he alternately officiated.--_Gillies' Historical Collections, Vol. I, p. 334; Appendix to the Historical Collections, p. 29, 37, 40, 42._
The labours of the Rev. Robert Henry seem to have been blessed much to the negroes in Virginia. The centre of his operations was Cub-Creek, in Charlotte county.
Mr. Henry was succeeded by Rev. Drury Lacy of precious memory. We have seen a letter dated July 14th, 1834, which says, ”During Mr. Lacy's ministrations at Cub-Creek, there were about 200 black members added, and there were 60 belonging to Mrs. Coles alone. Several black elders were appointed and set apart to superintend those black members.”
Mr. Lacy was succeeded by Rev. John H. Rice, D.D. He, says the same letter, ”did but little in that cause, as it began to decline as soon as Mr. Lacy ceased his labours in Charlotte.” Yet the old records of the General a.s.sembly, and of the General a.s.sembly's Board of Missions show that his labour was not in vain in the Lord. In 1807 Hanover Presbytery addressed a circular to the churches under their care, solemnly exhorting them not to neglect their duty to their servants.[1]
[1] Virginia Magazine, Vol. III. p. 159.
About the time of the labours of Mr. Henry at Cub-Creek, the Rev. Henry Patillo, pastor of Gra.s.sy Creek and Nutbush churches in Granville county, North Carolina was labouring successfully among the same cla.s.s of people. But we are unable to give particulars. Of one thing however we are well certified, and that is that the good effects of his labours have not ceased to be felt extensively to this day.
Dr. Semple's history of the Baptists in Virginia, contains many evidences that from the earliest beginnings of that branch of Christ's church in the South, the salvation of the negroes has not been forgotten or slighted in their ministrations. Indeed the vast numbers connected with their churches show that they have laboured much among them.
Very soon after the Methodists began to preach in the United States, the negroes claimed much of their attention. As early as the year 1804, the Methodists had in the United States 23,531 coloured members, of whom most were slaves. Since that time their numbers have been almost incredibly increased. For besides their regular system of itineracy, they have for some years had very flouris.h.i.+ng Plantation Missions, especially in South Carolina and Georgia. The testimony in favour of their labours is not to be found merely in their own official reports, veritable as no doubt they are; but in the increasing desire of planters of all denominations and of no denomination of Christians to have their slaves instructed by them. The Hon. C. C. Pinckney in the address previously referred to, says: ”On a plantation in Georgia, where in addition to superior management, the religious instruction of the blacks is systematically pursued, the crops are invariably the best in the neighborhood. The neatness and order which the whole establishment exhibits, prove that the prosperity of the master, and the best interests of the negro are not incompatible. The same state furnishes another instance of this position. The people of an absentee's plantation, were proverbially, bad from the abuse and mismanagement of an overseer, (the proprietors residing in England and the attorneys in Carolina.) The latter dismissed the overseer as soon as his misconduct was discovered, and employed another who was a pious man; he not only instructed the negroes himself to the best of his abilities, but accompanied them every Sunday to a Methodist church in the neighborhood.
At the end of five years their character was entirely changed, and has so continued ever since. After nearly fifteen years more, the surviving attorney is now in treaty for the purchase of these very negroes, whom he formerly considered as a band of outlaws. Other examples in favour of this plan have occurred in Carolina. In one instance a gentleman invited a missionary to attend his plantation. After some time, two black preachers, who had previously acquired popularity fell into disrepute, and were neglected by their former congregation. These statements are derived from unquestionable sources. The last case presents a view of the subject, which may have weight with those who think other motives insufficient.”
The late Bishop Dehon of South Carolina, turned his attention somewhat to this people and not without success.
We have spoken thus far of the labours of the dead only. Did time permit, interesting details of the labours of many living men might be given. It has been clearly ascertained that in Virginia, North Carolina, South Carolina, Georgia, and in all the Southern States, there are many who are fired with love to the souls of the dying negroes, and are, with various success labouring for their salvation. It will appear by statements already made, and yet to be made, that all denominations of Christians are fairly pledged to this work, so that they cannot consistently retreat from it.
In making the foregoing statements nothing more than an introduction to a great subject was intended. That great subject is our duty respecting the eternal well being of negroes. A friend once inquired respecting President Davies' practice as to the baptism of slave children. We know not what that excellent man's practice was; but we are happy in stating that the highest court in the Presbyterian church has determined in a manner, that is thought satisfactory, all questions on this point. Thus in the minutes of the Synod of New York and Philadelphia for the year 1786, p. 413, it is said: ”The following case of conscience from Donnegal Presbytery was overtured, viz.: whether Christian masters or mistresses ought in duty to have such children baptized, as are under their care, though born of parents not in communion of any church? Upon this overture, the Synod are of opinion, that Christian masters and mistresses whose religious profession and conduct are such, as to give them a right to the ordinance of baptism for their own children, may, and ought to dedicate the children of their household to G.o.d, in that ordinance, when they have no scruple of conscience to the contrary.”
On the next page (414) of the same record, it is said that ”It was overtured, whether Christian slaves having children at the entire discretion of unchristian masters, and not having it in their power to instruct them in religion, are bound to have them baptised; and whether a christian minister in this predicament ought to baptize them? The Synod determined in the affirmative.”
Again on the 315 page of vol. iii., containing the minutes of the General a.s.sembly for 1816, is this entry:
”The committee to which was referred the following question, viz.: Ought baptism on the promise of the master, to be administered to the children of slaves, reported, and their report being amended was adopted, and is as follows, viz.:
”1st, That it is the duty of masters who are members of the church, to present the children of parents in servitude, to the ordinance of baptism, provided they are in a situation to train them up in the nurture and admonition of the Lord, thus securing them the rich advantages which the gospel promises.
”2nd, That it is the duty of Christian ministers to inculcate this doctrine; and to baptize all children of this description when presented to them by their masters.”
It is proper here to state that among the most serious obstacles to the spread of the gospel among this people, the use of ardent spirits has long held and does still hold a prominent place. We once heard a slave-holder say that if Abolitionists had stirred up as much rebellion and caused as much bloodshed among the negroes as the retailers of ardent spirits had done, there would long ere this have been a civil war.
Nat Turner's insurrection broke out in the region that formerly manufactured vast quant.i.ties of apple-brandy. His followers are known to have been highly stimulated with this _liquid fire_. Indeed, we know a clergyman who for many years has resided and travelled extensively in the South, and who testifies that among scores of negroes under sentence of death whom he has visited, he remembers but two, who were not led to commit the crimes that brought them to such a sentence by some sort of influence arising from strong drink; and in most cases by drinking just before they committed the crime. It gives us pleasure to state that the sound principles of the Temperance reformation are so few, so plain, and so simple, that they are of easy application to this kind of population.
Many recent experiments in the South prove the truth of this a.s.sertion, and exhibit most blessed effects arising from the introduction of this reformation among them. Let the friends of morality and religion persevere. Drunkenness is the enemy of the black and the white. It destroys both soul and body, in time and eternity.
We have in possession a number of printed doc.u.ments written by good men residing in the South on the subject of the religious instruction of the negroes.
One of them is the ”Rev. Dr. Richard Furman's exposition of the views of the Baptists relative to the colored population of the United States, in a communication to the Governor of South Carolina,” and published at his recommendation. In this doc.u.ment, it is stated that the result of his inquiry and reasoning leads among others to the following conclusions:
”That Masters having the disposal of the persons, time, and labour of their servants, and being the heads of families, are bound, on principles of moral and religious duty to give these servants religious instruction; or at least to afford them opportunities, under proper regulations, to obtain it; and to grant religious privileges to those who desire them, and furnish proper evidence of their sincerity and uprightness. Due care being taken at the same time that they receive their instructions from right sources, where they will not be in danger of having their minds corrupted by sentiments unfriendly to the domestic and civil peace of the community.” Page 15.
The second doc.u.ment is styled ”Practical considerations founded on the Scriptures relative to the slave population of South Carolina,”
respectfully dedicated to the ”South Carolina a.s.sociation,” by a South Carolinian, understood to be the Rev. Dr. Dalcho of the Protestant Episcopal Church in Charleston. The concluding sentence is in these words: ”If we are the owners of slaves, our duty to G.o.d, to our country, and to ourselves, all urge the necessity of affording them instruction in the gospel of Jesus Christ, the Saviour of the souls of men.” pp. 37, 38.
Another of these doc.u.ments, whose author is the Rev. Chas. Colc.o.c.k Jones, D.D., establishes these principles: That the negroes need the gospel: That G.o.d has put it in our power to give them the gospel: That we are bound by humanity, consistency, by the spirit of our religion, and by the express command of G.o.d to give them the gospel: That we cannot be excused from this work by pleading that they already and sufficiently have the light of life: Nor by pleading that they are incapable of receiving it: Nor by pleading the little success that has been had in this department: Nor by pleading the great and peculiar difficulties of the case.
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